Death and taking lessons from it
If you could see that has been seen by those of you who have died, you would be puzzled and troubled. Then you would have listened and obeyed; but what they have seen is yet curtained off from you. Shortly, the curtain would be thrown off. You have been shown, provided you see and you have been made to listen provided you listen, and you have been guided if you accept guidance. I spoke unto you with truth. You have been called aloud by (instructive) examples and warned through items full of warnings. After the heavenly messengers (angels), only man can convey the message from Allah. (So what I am conveying is from Allah).
The Commander of the faithful Ali was delivering a lecture from the pulpit in (the mosque of) Kufah when al-Ash`ath Ibn Qays (1) objected and said, “O’ Amir al-mu’minin this thing is not in your favor but against you.” (2)Amir al-mu’minin looked at him with anger and said:
How do you know what is for me and what is against me?! Curse of Allah and others be on you. You are a weaver and son of a weaver. You are the son of an unbeliever and yourself a hypocrite. You were arrested once by the Unbelievers and once by the Muslims, but your wealth and birth could not save you from either. The man who contrives for his own people to be put to sword and invites death and destruction for them does deserve that the near ones should hate him and the remote ones should not trust him.
As-Sayyid ar-Radi says: This man was arrested once when an unbeliever and once in days of Islam. As for Amir al-mu’minin’s words that the man contrived for his own people to be put to sword, the reference herein is to the incident which occurred to al-Ash`ath Ibn Qays in confrontation with Khalid Ibn Walid at Yamamah, where he deceived his people and contrived a trick till Khalid attacked them. After this incident his people nicknamed him “`Urf an-Nar” which in the parlance stood for traitor.
AL-ASH`ATH IBN QAYS AL-KINDI
(1). His original name was Ma`di Karib and surname Abu Muhammad but because of his dishevelled hair he is better known as al-Ash`ath (one having dishevelled hair). When after Proclamation (of Prophethood) he came to Mecca along with his tribe, the Prophet invited him and his tribe to accept Islam. But all of them turned back without anyone accepting Islam. When after hijrah (immigration of the Holy Prophet) Islam became established and in full swing and deputations began to come to Medina in large numbers he also came to the Prophet’s audience with Banu Kindah and accepted Islam. The author of al-`Isti`ab writes that after the Prophet this man again turned unbeliever but when during the Caliphate of Abu Bakr he was brought to Medina as prisoner he again accepted Islam, though this time too his Islam was a show. Thus, ash-Shaykh Muhammad `Abduh writes in his annotations on Nahj al-balaghah:
Just as `Abdullah ibn Ubay ibn Salul was a companion of the Prophet, al-Ash`ath was a companion of `Ali and both were high ranking hypocrites.
He lost one of his eyes in the battle of Yarmuk. Ibn Qutaybah has included him in the list of the one-eyed. Abu Bakr’s sister Umm Farwah bint Abi Quhafah, who was once the wife of an al-Azdi and then of Tamim ad-Darimi, was on the third occasion married to this al-Ash`ath. Three sons were born of her viz. Muhammad, Isma`il and Is’haq. Books on biography show that she was blind. Ibn Abi’l-Hadid has quoted the following statement of Abu’l-Faraj wherefrom it appears that this man was equally involved in the assassination of `Ali (p.b.u.h.):
On the night of the assassination Ibn Muljam came to al-Ash`ath ibn Qays and both retired to a corner of the mosque and sat there when Hujr ibn `Adi passed by that side and he heard al-Ash`ath saying to Ibn Muljam, “Be quick now or else dawn’s light would disgrace you.” On hearing this Hujr said to al-Ash`ath, “O’ one-eyed man, you are preparing to kill ‘Ali” and hastened towards `Ali ibn Abi Talib, but Ibn Muljam had preceded him and struck ‘Ali with sword when Hujr turned back people were crying, “Ali has been killed.”
It was his daughter who killed Imam Hasan (p.b.u.h.) by poisoning him. Mas`udi has written that:
His (Hasan’s) wife Ja`dah bint al-Ash`ath poisoned him while Mu`awiyah had conspired with her that if she could contrive to poison Hasan he would pay her one hundred thousand Dirhams and marry her to Yazid. (Muruj adh-dhahab, vol. 2, p. 650)
His son Muhammad ibn al-Ash`ath was active in playing fraud with Hadrat Muslim ibn `Aqil in Kufah and in shedding Imam Husayn’s blood in Karbala. But despite all these points he is among those from whom al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi, an-Nasa’i and Ibn Majah have related traditions.
(2). After the battle of Nahrawan, Amir al-mu’minin was delivering a sermon in the mosque of Kufah about ill effects of “Arbitration” when a man stood up and said “O’ Amir al-mu’minin, first you desisted us from this Arbitration but thereafter you allowed it. We cannot understand which of these two was more correct and proper.” On hearing this Amir al-mu’minin clapped his one hand over the other and said, “This is the reward of one who gives up firm view” that is, this is the outcome of your actions as you had abandoned firmness and caution and insisted on “Arbitration” but al-Ash`ath mistook it to mean as though Amir al mu’minin implied that “my worry was due to having accepted Arbitration,” so he spoke out, “O’ Amir al-mu’minin this brings blame on your own self” whereupon Amir al-mu’minin said harshly:
What do you know what I am saying, and what do you understand what is for me or against me. You are a weaver and the son of a weaver brought up by unbelievers and a hypocrite. Curse of Allah and all the world be upon you.
Commentators have written several reasons for Amir al-mu’minin calling Ash`ath a weaver. First reason is, because he and his father like most of the people of his native place pursued the industry of weaving cloth. So, in order to refer to the lowliness of his occupation he has been called ‘weaver’. Yamanese had other occupations also but mostly this profession was followed among them. Describing their occupations Khalid ibn Safwan has mentioned this one first of all.
What can I say about a people among whom there are only weavers, leather dyers, monkey keepers and donkey riders. The hoopoe found them out, the mouse flooded them and a woman ruled over them. (al-Bayan wa’t-tabyin, vol. 1, p. 130)
The second reason is that “hiyakah” means walking by bending on either side, and since out of pride and conceit this man used to walk shrugging his shoulders and making bends in his body, he has been called “hayik”.
The third reason is — and it is more conspicuous and clear — that he has been called a weaver to denote his foolishness and lowliness because every low person is proverbially known as a weaver. Their wisdom and sagacity can be well gauged by the fact that their follies had become proverbial, while nothing attains proverbial status without peculiar characteristics. Now, that Amir al-mu’minin has also confirmed it no further argument or reasoning is needed. The fourth reason is that by this is meant the person who conspires against Allah and the Holy Prophet and prepares webs of which is the peculiarity of hypocrites. Thus, in Wasa’il ash-Shi`ah (vol. 12, p. 101) it is stated:
It was mentioned before Imam Ja`far as-Sadiq (p.b.u.h.) that the weaver is accursed when he explained that the weaver implies the person who concocts against Allah and the Prophet.
After the word weaver Amir al-mu’minin has used the word hypocrite, and there is no conjunction in between them in order to emphasise the nearness of meaning thereof. Then, on the basis of this hypocrisy and concealment of truth he declared him deserving of the curse of Allah and all others, as Allah the Glorified says:
Verily, those that conceal what we have sent of (Our) manifest evidences and guidance, after what we have (so) clearly shown for mankind in the Book (they are), those that Allah doth curse them and (also) curse them all those who curse (such ones). (Qur’an, 2:159)
After this Amir al-mu’minin says that “You could not avoid the degradation of being prisoner when you were unbeliever, nor did these ignominies spare you after acceptance of Islam, and you were taken prisoner.” When an unbeliever the event of his being taken prisoner occurred in this way that when the tribe of Banu Murad killed his father Qays, he (al-Ash`ath) collected the warriors of Banu Kindah and divided them in three groups.
Over one group he himself took the command, and on the others he placed Kabs ibn Hani’ and al-Qash`am ibn Yazid al-Arqam as chiefs, and set off to deal with Banu Murad. But as misfortune would have it instead of Banu Murad he attacked Banu al-Harith ibn Ka`b.
The result was that Kabs ibn Hani’ and al-Qash`am ibn Yazid al-Arqam were killed and this man was taken prisoner alive. Eventually he got a release by paying three thousand camels as ransom. In Amir al-mu’minin’s words, “Your wealth or birth could not save you from either,” the reference is not to real ‘fidyah’ (release money) because he was actually released on payment of release money but the intention is that neither plenty of wealth nor his high position and prestige in his tribe could save him from this ignominy, and he could not protect himself from being a prisoner .
The event of his second imprisonment is that when the Holy Prophet of Islam passed away from this world a rebellion occurred in the region of Hadramawt for repelling which Caliph Abu Bakr wrote to the governor of the place Ziyad ibn Labid al-Bayadi.
al-Ansari that he should secure allegiance and collect zakat and charities from those people. When Ziyad ibn Labid went to the tribe of Banu `Amr ibn Mu`awiyah for collection of zakat he took keen fancy for a she-camel of Shaytan ibn Hujr which was very handsome and of huge body. He jumped over it and took possession of it.
Shaytan ibn Hujr did not agree to spare it and said to him to take over some other she-camel in its place but Ziyad would not agree. Shaytan sent for his brother al-`Adda’ ibn Hujr for his support.
On coming he too had a talk but Ziyad insisted on his point and did not, by any means, consent to keep off his hand from that she-camel. At last both these brothers appealed to Masruq ibn Ma`di Karib for help. Consequently, Masruq also used his influence so that Ziyad might leave the she-camel but he refused categorically, whereupon Masruq became enthusiastic and untying the she-camel handed it over to Shaytan. On this Ziyad was infuriated and collecting his men became ready to fight.
On the other side Banu Wali`ah also assembled to face them, but could not defeat Ziyad and were badly beaten at his hands. Their women were taken away and property was looted. Eventually those who had survived were obliged to take refuge under the protection of al-Ash`ath. Al-Ash`ath promised assistance on the condition that he should be acknowledged ruler of the area.
Those people agreed to this condition and his coronation was also formally solemnised. After having his authority acknowledged he arranged an army and set out to fight Ziyad. On the other side Abu Bakr had written to the chief of Yemen, al-Muhajir ibn Abi Umayyah to go for the help of Ziyad with a contingent.
Al-Muhajir was coming with his contingent when they came face to face. Seeing each other they drew swords and commenced fighting at ad-Zurqan.
In the end al-Ash`ath fled from the battle-field and taking his remaining men closed himself in the fort of an-Nujayr. The enemy was such as to let them alone. They laid siege around the fort. Al-Ash`ath thought how long could he remain shut up in the fort with this lack of equipment and men, and that he should think out some way of escape.
So one night he stealthily came out of the fort and met Ziyad and al-Muhajir and conspired with them that if they gave asylum to nine members of his family he would get the fort gate opened. They accepted this term and asked him to write for them the names of those nine persons.
He wrote down the nine names and made them over to them, but acting on his traditional wisdom forgot to write his own name in that list. After settling this he told his people that he has secured protection for them and the gate of the fort should be opened. When the gate was opened Ziyad forces pounced upon them. They said they had been promised protection whereupon Ziyad’s army said that this was wrong and that al-Ash`ath had asked protection only for nine members of his house, whose names preserved with them.
In short eight hundred persons were put to sword and hands of several women were chopped off, while according to the settlement nine men were left off, but the case of al-Ash`ath became complicated. Eventually it was decided he should be sent to Abu Bakr and he should decided about him. At last he was sent to Medina in chains along with a thousand women prisoners. On the way relations and others, men and women, all hurled curses at him and the women were calling him traitor and one who got his own people put to sword. Who else can be a greater traitor? However, when he reached Medina Abu Bakr released him and on that occasion he was married to Umm Farwah.
हज़रत अली (अलैहिस्सलाम) के कथन (129 – 142)
अगर तुम्हारे दिल में संसार के निर्माता की बड़ाई का एहसास पैदा हो जाए तो यह संसार जो उस के द्वारा निर्मित है तुम्हारी नज़रों में छोटा हो जाएगा।
सिफ़्फ़ीन से पलटते हुए कूफ़े के बाहर एक क़ब्रिस्तान को देख कर फ़रमायाः ऐ डरावने घरों, उजड़े मकानों और अंधेरी क़ब्रों में रहने वालो, ऐ ख़ाक पर सोने वालो, ऐ परदेसियो, ऐ अकेले और परेशान रहने वालो, तुम तेज़ चले और हम से आगे बढ़ गए। हम तुम्हारे पीछे चल रहे हैं और तुम से मिलने वाले हैं। अब स्थिति यह है कि घरों में दूसरे बस गए हैं, बीवियों से दूसरों ने निकाह कर लिये हैं और तुम्हारा माल व दौलत बाँट लिया गया है। यह तो हमारी तरफ़ की ख़बर है। अब बताओ तुम्हारी तरफ़ की ख़बर क्या है ? (उस के बाद आपने अपने साथियों से फ़रमाया) अगर इन लोगों को बात करने की आज्ञा होती तो ये तुम को बताते कि परलोक के रास्ते के लिए सब से अच्छा सामान तक़वा अर्थात पवित्र चरित्र है।
एक व्यक्ति को दुनिया की बुराई करते हुए सुना तो आपने उस से फ़रमायाः ऐ दुनिया की बुराई करने वाले, उस के धोके में पड़ जाने वाले, उस की उलटी सीधी बातों में आ जाने वाले, तुम उस पर जान भी छिड़कते हो और उस की बुराई भी करते हो। क्या तुम दुनिया को अपराधी ठहराने का हक़ रखते हो या वो तुम को अपराधी ठहराने की हक़ रखती है। दुनिया ने कब तुम्हारे होशो हवास छीने और किस बात से तुम को धोका दिया? क्या उस ने तुम को मौत और बुढ़ापे से धोका दिया? क्या उस ने तुम को तुम्हारे बाप दादा के बेजान हो कर गिर जाने और तुम्हारी माओं के मिट्टी के नीचे सो जाने से तुम को धोका दिया? तुम ने कितनी बार रोगियों की देखभाल की और कितनी बार तुम ने ख़ुद रोगियों की सेवा की, उस सुबह को कि जब न दवा कारगर होती नज़र आती थी और न तुम्हारा रोना धोना उन के लिए कुछ लाभकारी होता था और तुम उन के लिए दवा दारू पूछते फिरते थे किन्तु उन में से किसी एक के लिए भी तुम्हारी कोशिश लाभकारी साबित न हुई और तुम्हारा मक़सद हासिल न हुवा। तुम अपनी कोशिशों से मौत को उस बीमार से हटा न सके तो दुनिया ने तो उस रोगी के बहाने ख़ुद तुम्हारा अंजाम और उस की मृत्यु के द्वारा ख़ुद तुम्हारी मौत का नक़शा तुम को दिखा दिया। इस में कोई शक नहीं कि दुनिया उस व्यक्ति के लिए कि जो विश्वास करे सच्चाई का घर है, जो उस की बातों को समझ ले उस के लिए चैन व सुकून का ठिकाना है, जो उस से परलोक के रास्ते का सामान इकट्ठा कर ले उस के लिए स्मृद्धि की जगह है और जो उस से उपदेश हासिल कर ले उस के लिए उपदेश लेने की जगह है। दुनिया अल्लाह के चाहने वालों के लिए मस्जिद और उस के फ़रिश्तों के लिए नमाज़ पढ़ने की जगह है। यह अल्लाह की ओर से संदेश (वहीए इलाही) उतरने की जगह है और उस के औलियाओं के लिए व्यापार करने की जगह है। उन्होंने यहाँ अल्लाह की रहमत प्राप्त की और यहां रहते हुए स्वर्ग को लाभ के तौर पर प्राप्त किया। तो अब कौन है जो दुनिया की बुराई करे जब कि उस ने पहले ही घोषणा कर दी है कि वह दूर होने वाली चीज़ है और एलान कर दिया है कि बाक़ी रहने वाली नहीं है। उस ने बता दिया है कि वह ख़ुद भी ख़त्म हो जाए गी और उस में रहने वाला कोई भी प्राणी अपनी जान नहीं बचा पाए गा। उस ने अपनी हालत को उन की हालत के लिए नमूना बनाया है और अपनी ख़ुशियों से परलोक की ख़ुशियों का शौक़ दिलाया है। वह शौक़ दिलाने व डराने और भयभीत करने व सचेत करने के लिए शाम को कुशल मंगल का और सुबह को मुसीबत का संदेश ले कर आती है। तो जिन लोगों ने लज्जित हो कर सुबह की वह उस की बुराई करने लगे और दूसरे लोग क़यामत के दिन उस की प्रशंसा करें गे कि दुनिया ने उन्हें परलोक की याद दिलाई और उन्होंने परलोक को याद रखा। दुनिया ने उन को सूचना दी तो उन लोगों ने उस सूचना की पुष्टि की और जब उन को उपदेश दिया तो उन्होंने उस के उपदेश से लाभ उठाया।
अल्लाह का एक फ़रिश्ता हर रोज़ आवाज़ लगाता है कि मौत के लिए औलाद पैदा करो, बरबाद होने के लिए जमा करो और तबाह होने के लिए इमारतें खड़ी करो।
दुनिया एक ऐसा अस्थाई घर है जिस से स्थाई घर की ओर कूच करते हैं। और लोग दो तरह के होते हैः एक वो कि जिन्होंने स्वंय को बेच कर ख़ुद को बरबाद कर लिया और एक वो कि जिन्होंने स्वंय को ख़रीद कर अपने आप को स्वतंत्र कर लिया।
दोस्त उस समय तक दोस्त नहीं समझा जा सकता जब तक कि वो अपने भाई की तीन मौक़ों पर सुरक्षा न करेः मुसीबत के मौक़े पर, उस की पीठ के पीछे और उस के मरने के बाद।
जिस व्यक्ति को चार चीज़ें प्रदान की जाती हैं वह चार चीज़ों से वंचित नहीं रहताः जिस को दुआ करने का अवसर दिया जाता है वह उस के स्वीकृत होने से वंचित नहीं रहता, जिस को तौबा करने का अवसर दिया जाता है वह उस के स्वीकृत होने से वंचित नहीं रहता, जिस के नसीब में क्षमा माँगना लिखा होता है वह माफ़ किए जाने से वंचित नहीं रहता। और इस बात की पुष्टि अल्लाह तआलह की किताब से होती है। पाक परवरदिगार ने दुआ के बारे में फ़रमाया है,“तुम मुझ से दुआ माँगो मैं स्वीकार करूँगा।” और उस ने क्षमा माँगने के बारे में फ़रमाया है कि अगर कोई बुरा काम करे या अपने ऊपर अत्याचार करे और फिर अल्लाह से क्षमा माँगे तो अल्लाह को बड़ा माफ़ करने वाला और दया करने वाला पाएगा। और अल्लाह तआलाह ने शुक्र के बारे में फ़रमाया है, अगर तुम शुक्र करो गे तो मैं तुम पर नेमतों में इज़ाफ़ा कर दूँगा। और तौबा के बारे में फ़रमाया है, अल्लाह उन ही लोगों की तौबा क़बूल करता है जो नादानी की वजह से कोई हरकत कर बैठें और फिर जल्दी से तौबा कर लें तो ख़ुदा ऐसे लोगों की तौबा क़बूल करता है और ख़ुदा जानने वाला और हिकमत वाला है।
नमाज़ हर पवित्र व्यक्ति के लिए अल्लाह से निकटता का साधन है। हज हर कमज़ोर व्यक्ति का जिहाद है। हर चीज़ की ज़कात होती है और शरीर की ज़कात रोज़ा है। स्त्री का जिहाद अपने पति के साथ अच्छा व्यवहार है।
रोज़ी को दान द्वारा माँगो।
जिसे बदला मिलने का विश्वास होता है वह दूसरों को प्रदान करने में दरियादिली दिखाता है।
जितना ख़र्च होता है उतनी ही मदद मिलती है।
जो ख़र्च करने में बीच का रास्ता अपनाता है वह कभी मोहताज नहीं होता।
औलाद कम होना भी एक तरह की स्मृद्घि है।
दूसरों के साथ मेल जोल रखना बुद्धि का आधा हिस्सा है।